BX 106 
.B4 

'Opy 1 



LIBRARY OF CONGRESS. 



PRESENTED 



UNITED STATES OF AMEEIOA. 



DOCUMENT I. 



Ecclesiastical Relations anil Religious Reform. 



\ 



ECCLESIASTICAL RELATIONS AID 
RELIGIOUS REFORM. 



DOCUMENT I. 



REPORT 



m 



he Right Reverend Doctor Bkdk 



UJJ 



BISHOP OF OHIO, 



Joint Committee of the General Convention of the Protestant 
Episcopal Church in the United States on Ecclesiastical 
Relations and Religious Reform. 



NOTES ON ORIENTAL CHURCHES. 



PRESENTED OCTOBER, 1875. 



NEW YORK: 
PRINTED FOR THE JOINT COMMITTEE. 




MINUTE. 



At the last meeting of the General Convention of the 
Protestant Episcopal Church, held October, 1874, the fol- 
lowing action was taken, viz. : (see Journal of Proceedings, 
pp. 116-17). 

Resolved, (1.) That, inasmuch as movements for relig- 
ious reform have extended beyond the bounds of the 
Church in Italy, and are being vigorously pressed in G-er- 
many, Switzerland, Mexico, and other parts of Christen- 
dom, the House of Bishops concurring, a Joint Committee 
on Ecclesiastical Relations and Religious Reform be con- 
stituted, in place of the Joint Committee on Religious 
Reform in Italy, whose office it shall be to give moral 
cooperation to movements in progress throughout Christen- 
dom, which are preparing the way for a return to Apostolic 
truth and primitive order. 

(2.) That such Joint Committee consist of five Bishops, 
five Presbyters, and five lay members of the General 
Convention. 



Resolved, The House of Bishops concurring, that anoth- 
er member of that House be added to the Joint Committee 
on Ecclesiastical Relations and Religious Reform. 



(See p. 194 of the Journal). 



NOTE. 



Directly after the General Convention of October, 1874, 
the Rt. Rev. G. T. Bedell, D. D., Bishop of the Diocese of 
Ohio, went abroad, chiefly for the purpose of attempting to 
recruit his enfeebled health. Having understood that he 
purposed extending his travels to the East, it was sug- 
gested at a meeting of the Joint Committee on Ecclesias- 
tical Relations and Religious Reform, that it would greatly 
further the Committee's interests, if the Bishop, as Chairman 
of the Sub-Committee "On Oriental Churches," would 
place himself in communication with such of the Prelates 
or other Officials of the Eastern Churches, as he might meet 
in his routes of travel. 

The Bishop has recently returned, and herewith we 
append the action of the Joint Committee in regard to his 
eminent services. 

The following is an extract from the minutes of a meet- 
ing of the Joint Committee on Ecclesiastical Relations and 
Religious Reform, held on Wednesdaj^, October 27th, 
1875, viz. : 

" The Rt. Rev. the Bishop of Ohio, Chairman of the Sub- 
Committee "On Oriental Churches" then presented, and upon 
request, read a Report of his recent visit to the Armenian and 
Coptic Churches. He also laid before the Joint Committee copies 
of a translation he had caused to be made of the " Office of the 
Holy Communion, according the Usage* of the Coptic Church in 
Egypt ;" also a number of volumes which had been given to the 
Bishop of Ohio by the Oriental Prelates, treating of the History, 
Doctrines and Usages of the ancient Churches of the East. 

" Upon motion of the Rev. Doctor Leeds, it was 

" Hesolved, That the thanks of the Joint Committee be pre- 
sented to the Rt. Rev. Doctor Bedell for his very valuable and 
interesting Report. 

" Upon motion of the Hon. Mr. Livingston, it was 

" Hesolved, That the Bishop of Ohio be requested to leave the 
manuscript of his Report with the Secretary, for publication by 
this Committee. 

" [Signed,] Noah Hunt Schenck, Secretary." 

* See Appendix. 



JOINT COMMITTEE ON ECCLESIASTICAL RELATIONS AND 
RELIGIOUS REFORM, 



Appointed by the General Convention of the Protestant Episcopal Church, 

October, 1874. 



ORGANIZATION. 



MEMBERS. 

The Bishop of Connecticut, Chairman ; The Bishop of Ohio ; The Bishop 
of Pennsylvania ; The Bishop of Western New York ; The Bishop of 
Long Island ; The Bishop of Central New York ; The Rev. Benj. I. 
Haight, D. D. ; The Rev. Noah Hunt Schenck, D. D., Secretary; The 
Rev. George Leeds, D. D. ; The Rev. Thomas L. Davies, D. D. ; The 
Rev. John Fulton, D. D. ; Mr. Samuel B. Ruggles, LL. D. ; Mr. Cam- 
bridge Livingston, Treasurer ; Mr. Robt. M. Mason ; Mr. John A. King ; 
Mr. Courtland Parker, LL, D. 

SUB-COMMITTEES. 

1. On Oriental Churches : 

The Bishop of Ohio, 

Rev. Dr Fulton, 

Mr. Ruggl.es. 

2. On the Old Catholic movement in Europe : 

The Bishop of Western New York, 

The Bishop of Long Island. 

Rev. Dr. Schenck, 

Rev. Dr. Leeds, r 
Mr. Mason, 

Mr. King. 

3. On the Church of Sweden and other Churches of Northern Europe : 

The Bishop of Connecticut, 

Rev. Dr. Davies, 

Mr. Livingston. 

4. On Beligious Bodies at home and abroad looking to a return to primitive 

order : 

The Bishop of Central New York, 

Rev. Dr. Leeds, 

Mr. Parker. 

5. On Correspondence with Foreign Chaplains: 

Rev. Dr. Schenck. 



ygMT 1 Communications for the Secretary should be addressed to Brooklyn, N, Y. 



REPORT. 



To the Joint-Committee on Ecclesiastical Relations 
and Religious Reform : — 

The Sub-Committee on Oriental Churches begs leave to 
report, — 

That, in accordance with the wish expressed by the 
Joint-Committee, our Chairman visited the Patriarch of 
the Armenian Church at Jerusalem, the Patriarch of the 
Coptic Church at Cairo, the Bishop of Luxor on the Nile 
(Coptic), the Priests and leading men of the Coptic Church 
at Girgeh on the JSTile, and witnessed an Ordination of an 
Arch-Priest, at Cairo, by the Patriarch. An appointment 
was also made to visit the Patriarch of the Greek Church 
at Jerusalem, but — as the interpreter did not appear at the 
time agreed upon — the visit was prevented. This absence 
was not explained, and the disappointment could not be 
remedied, as our chairman's departure from the City was 
fixed for the next day. He is prepared to give an account 
of those visits. 

He has received from the Armenian Patriarch a box of 
books, explanatory of the faith and discipline of that 
Church ; a catalogue of which is subjoined. 

At Cairo he engaged Joseph Hanna, a deacon and 
teacher in the Cathedral School, to translate a portion of the 
Communion Office of that Church. This is now printed for 



6 



the use of the Committee, and it is herewith presented. Our 
Chairman also procured, in England, some translations of 
"Original Documents of the Coptic Church, by the Rev. 
S. C. Malan, M.A., Prebendary of Sarum." His attention 
was called to them by Mr. Gr. J. Chester, one of the col- 
lectors of the British Museum, whom he met during a trip 
on the Mle, and to whom he was indebted for much 
information concerning the Copts. These translations 
appear to have great value. It is to be regretted that the 
learned author was discouraged in his attempt to call 
the attention of the Church to them. They are withdrawn 
from circulation. These copies were procured with diffi- 
culty, and the "Translation of Macrisi's History of the 
Coptic Church," published by the same author, could not 
be obtained. 

Our Chairman also visited the Cathedral Schools of the 
Armenian Church in Jerusalem, and of the Coptic Church 
in Cairo, as well as some Mohamedan Schools, and Protest- 
ant and Church Schools, that by comparison he might be 
better able to judge of the merits of those of the Oriental 
Churches. He also had many delightful interviews with 
the Rt. Rev. the Lord Bishop of Jerusalem (Bishop Gobat), 
whose long experience and constant observation of the 
Churches of the East, his neighbours, enable him to take 
wise views of their condition, and to suggest wise measures 
for bringing our "Ecclesiastical relations" to bear upon 
their " Religious reform." 

The Sub-Committee adds, to the statement of facts,- a few 
general observations on the state of those two Oriental 
Churches — the Armenian and the Coptic. For the present, 
no action is proposed ; but it is hoped that the atten- 
tion of the Church may be so effectually drawn to the 
spiritually depressed condition of these Churches, that 



7 



sympathy may be awakened, and means found to encourage 
among their members a wholesome " religious reform," in 
conformity with their ecclesiastical habits. 

Respectfully, 

Gr. T. BEDELL, 
JOHN FULTON, 
SAMUEL B. RUGrGLES. 

Sub-Committee " On Oriental Churches." 

LIST OF VOLUMES PRESENTED BY HIS EMINENCE THE 
PATRIARCH OF THE ARMENIAN CHURCH. 

1. The Communion Office of the Most Holy Catholic Ar- 

menian Church. 

2. The Prayer Book. 

3. The History of the Armenian Church. 

4. The Book of Instruction, containing the Teachings of 

the Most Holy Catholic Armenian Church. 

5. The Letters of St. Nerses. 

(Deposited in the Library of Bexley Hall, Gambier, Ohio.) 



(Jonferraa toriijr % Armenian |)atri:art(j. 



December 23d, 1874. 

In compliance with the wishes of the Committee, I 
sought an interview with the Patriarch. The Bishop of 
Jerusalem recommended me to advise with Rev. Mr. 
Bailey, who kindly offered to accompany me. He 
procured the services of a member of our church in Jeru- 
salem, a convert of Jewish birth, who speaks Persian and 
English, and who is also well acquainted with the Patri- 
arch, and is his good friend. 

We were received in the large and noble Hall of the 
Patriarchal residence, with considerable ceremony. The 
Patriarch met us as we entered, led the way to the chairs 
which are at the upper end of the apartment, seated him- 
self, and seated me on his right, and Rev. Mr. Bailey on 
his left, the interpreter having a chair in front of us. He 
waited for me to commence the conversation. 

I said : A Bishop from a far- off Church, in the United 
States of America, from the diocese of Ohio, had come to 
wish him peace in the name of the Lord. 

He expressed pleasure, and was glad that I had come to 
speak about the things of the church. 

I said: A committee was appointed by our Church 
in its late Synod, a committee consisting of Bishops 
Elders and Brethren, of which I was one, whose purpose 
was to become better acquainted with the Ancient Churches 
of the East. This Committee had requested me, when at 



9 



Jerusalem, to present their fraternal greeting to him ; and 
to inquire (if he would permit) some things about the 
Ancient Church which he represents. 

He touched his breast, and said he thanked them, and 
would gladly speak of these things. 

{He then ordered refreshments, which came in at 
intervals, for about twenty minutes ; sweet-meats, and 
glasses of water, each person being expected to take a 
spoonfull of the sweet with a sip of water. He was 
evidently careful to treat me as in the post of honor, 
ordering me to be first served, in every case. The first 
course was followed by orgeat, very luscious. Then sugar 
plums and other confections. Finally coffee. After the 
first course, the conversation proceeded.'] 

He asked suddenly, and with much spirit (the subject 
being evidently uppermost in his thoughts), why do the 
Americans send their Missionaries to disturb our people, 
to preach against us, to declare that we are heathen, and 
to interfere with our efforts to elevate the character of 
our people, and prevent our full success. Why do they 
not come and see us I Why do they not go to our Churches \ 
and hear our preaching % Ought they not to know that we 
have the open Bible in our Churches, and teach and preach 
the Word of Grod, and have only one fundamental doctrine 
of faith in the only Saviour, Jesus Christ % 

As soon as possible I replied, that we rejoiced in the 
knowledge that the Armenian Church, like the Greek, had 
the open Bible in their Churches ; and that, yesterday, I 
enjoyed the great pleasure of hearing and seeing a Priest 
expounding Scripture, and exhorting the people in the 
Cathedral. I begged him to feel that I had not come 
to discuss points of doctrine, much less to presume to 
offer him anj^ instructions, or advice. My only purpose 



10 



was to learn from him, as to the state of the Armenian 
Church, about which we, in America, were not very well 
informed. 

He said that he would give me a book, which would 
explain their belief and discipline ; written in Armenian. 

But had we scholars in America who could translate 
Armenian ? 

I answered, yes ; [in which I fear there was one error ; 
for no one has been found to translate the book in ques- 
tion, except an Armenian student of theology. ,] Some 
few can read it. All our Priests are taught to read 
Hebrew, Greek and Latin. [May the shadow of the Canon 
never grow less /] 

He said : But you know, that, unless it is translated 
accurately, the variation in meaning of a very little word 
may do us great injustice. 

This I acknowledged [admiring his acuteness], but 
promised that we would do the best that could be done ; 
and that I would carefully study the book when translated. 

[Subsequently, returning to the subject, he promised to 
have certain parts of the book translated into English by 
a person whom he could trust; a promise which I hope he 
will not forget, although this translation has not been 
received. .] 

Then, returning to the subject of the Scripture, he reas- 
serted the truth, that the Scriptures are the foundation of 
all belief, and that the Armenian Church circulates the 
Scripture, freely teaching the truths in it, and encouraging 
people to read. 

I again expressed great satisfaction, and asked could 
his people generally read and understand the Scriptures % 

He replied, that, only of late years, their Church had 
become free to circulate the Word of Gk)d in Arabic, or to 



11 



have schools; of course, therefore, the older generation 
were ignorant, and could not read; but that they were now 
teaching the children, and that the present generation was 
advancing in ability to read, and to understand. 

[It is due to them to say, that, their school for boys of 
twelve to twenty years of age, would compare favorably 
with any school in America for arrangements and for 
discipline ; and, so far as we could see, for attention 
and apparent ability on the part both of teachers and 
scholars. It was certainly the best school we visited in 
Jerusalem, or in Egypt. The lessons on that occasion 
were in the Arabic New Testament. 

When these remarks were repeated to a friend, who is 
well acquainted with Oriental habits, he said they must 
be taJcen with much allowance. The people of the Arme- 
nian Churches are grossly ignorant, and the Scriptures 
(as a fact) are not read.~\ 

His Eminence then referred to certain sad facts in their 
history. For generations they had been persecuted, and 
prevented from speaking to the people, or teaching them, 
about the Word of God. ''Mohammed had forbidden 
both the public reading of the Bible to the people and 
teaching in schools. In my time/' he said, " priests have 
had their tongues cut out for preaching to the people. For 
generations we had not the Bible, except secretly." And 
then, raising himself, and speaking with great power and 
emphasis, he said : "Protestants object to our pictures in 
the churches, but for many generations they were our only 
Bible. We had nothing through long generations from 
which we could teach our people Bible truths, except these 
pictures of the history, and realities, of Scripture." Then, 
speaking slowly, he continued: "They have served their 
purpose, and are now only memorials of the past. The 



12 



people are attached to them. But as people know more 
of the truths of the Scriptures, they do not worship them. 
What would you have done in America, if you had no 
Bible, no preaching, no schools % Would you have done 
better than we?" 

After a few minutes' interval, he resumed, and returning 
to his first thought, said : " Why do American missionaries 
preach against us, and call us heathen, and hinder our 
work, and disturb the minds of our people ?" 

I found it necessary, then, to reply that I feared he was 
confounding our Church with some of the Missionary 
bodies in Syria and Asia Minor ; that our Church, (inclu- 
ding, of course, the Church of England) had never preached 
against the Armenians, but was ready to aid them, (the 
Armenians) in the work of the Lord. 

He interrupted me: u There are two lines of ships from 
from Jaffa to Constantinople. They take two different 
routes, but both land at Stamboul." 

He spoke pleasantly; I was amused. My companions 
thought that he meant, all Churches having the same 
faith, and working for the same good end, should work 
without interfering with one another. But I thought, and 
am pretty sure, that I did not misunderstand the twinkle 
of his keen eye. He intended to say that all Protestant 
Churches had the same end — to destroy the influence of 
the Armenian Church over its own people ; Protestant 
Congregational, and Protestant Episcopal were two routes 
to the same port. I therefore continued : 

Those Churches hold the same essential faith as we ; 
they make the Scriptures the one rule of faith ; we all have 
one rule of justification, and the same Creed: but they 
differ from us on the point, where we agree with the Ar- 



13 



menian Church, and they oppose Episcopacy as much in 
America, as they do in Syria. 

I thought it best then, if possible, to turn the subject, 
and so added: Our Church in the United States is one 
of the youngest of the Churches of Christ, whilst the 
Armenian is one of the oldest ; and I presumed that the 
Patriarch would be glad to hear some account of our 
Church. I mentioned certain facts, among others that 
our independent existence had been about one hundred 
years, having received orders, and the consecration of three 
Bishops, from the Archbishops and Bishops of the Church 
of England ; that we had already consecrated more than 
one hundred bishops. At our last synod more than fifty 
bishops were present, and nearly fifty dioceses were repre- 
sented by priests and brethren of the laity. 

His Eminence took advantage of the first pause to say 
that he was glad to hear such good news, and begged that 
when I returned to America I would preach to the Congre- 
gationalists on his side of the question, and beg them to 
let the Armenians alone ! 

I shrugged my shoulders hopelessly; but in the general 
smile that followed this reiterated outburst, that part of 
the subject was dropped, as I thought finally; but it proved 
to be not so easily gotten rid of. I then asked his Eminence 
to kindly give me some information concerning his Church, 
which might be carried back to our Committee and the 
Church. 

"With pleasure ; I am very glad when anyone comes to 
me for information, but not when they preach against us 
without knowing what we are. 5 ' 

I repeated, that our desires were to aid them in doing the 
work of the Gospel, and that, perhaps, this interview might 
open some way in which we could help to make known the 



14 



Word of Life — not in opposition to their Church, but 
through it, and by means of it. 

He said the Bible Society distributed books which 
opposed them. 

I expressed surprise that he should object to the work of 
the Bible Society, for it distributed only the Bible which 
he desired that his people should read. Adding : Would 
he not desire to have help in distributing the Scriptures % 

To this remark no reply was made. But some conversa- 
tion passed between the Patriarch and the interpreter. 
From some English words that dropped from the latter, 
I inferred that the Patriarch had again confounded the 
Bible Society with the Congregational Missionaries, who 
are often its agents. 

At the earliest moment, therefore, I passed to ecclesiasti- 
cal topics. 

What general Councils does the Armenian Church ac- 
knowledge % 

Three, not four. Mcea, Constantinople, Ephesus — not 
Chalcedon. 

Do the Bishops lay hands on the heads of those whom 
they ordain % (I explained, in contrast to the custom of 
breathing on them — ordination by afflatus.) 

Yes. But the Bishops all receive their commissions from 
the Catholikos at Ethmiadzen, the sacred city. [/ omitted 
to inquire whether Bishops are ordained in the same way, 
by laying on of hands.] 

Are the baptised afterwards confirmed by the Bishops ? 

All children are anointed, and the sign of the cross is 
given after baptism. We pour oil on them, as Samuel on 
David. We touch their ears, eyes, forehead, and lips, 
making the sign of the cross on each. 

Is this office confined to the Bishop ? 

No, any priest can do it. 



15 



I said, with us, the baptised are Confirmed by the 
Bishop, by the laying of his hands on their heads, and by 
prayer, after they are fourteen years of age, old enough to 
be instructed in the faith, and to confess Christ. 

He said : You get that from the Pope ! 

No, we get it from the Apostles. 

Where do you find it in Scripture 3 [His immediate 
reference to Scripture, and looking to it for authority, is 
noticeable.'] 

I pointed to the Apostolic custom as made known in the 
Acts. 

Ah, he replied, St. James and others sent down the 
Apostles to ordain. 

I said, not only to ordain, but to lay hands on the bap- 
tised, and to invoke upon them the Holy Ghost. We do 
not get it from the Pope, but from the Apostles. Adding, 
the Pope does not lay his hand on children, but strikes 
them on the face, which is by no means apostolical. 

He then added, all baptised children received the Com- 
munion immediately after baptism, because our Saviour 
says (John VI.) " Except ye eat, &c." We wish to 
save them from that fate. But after that first Communion 
they do not partake again, until they are instructed in the 
Faith ; they are instructed in the Catechism ; they confess, 
and when they have sufficiently professed their faith, they 
come again to Communion. 

What Creeds are held by the Armenian Church ? [Some 
of these questions were asked because I desired confirma- 
tion, by authority, of what we had read in books.] 

Three. But our chief Creed is the Athanasian. 

Is Communion in both kinds \ 

Yes ; but both at once. 

[He then sent for the Wafer and gave me three sped- 



16 



mens. They are unleavened, and stamped with a crucifix.] 

He continued: After being consecrated, we dip the 
bread into the wine, and then break it into four pieces at 
the mark of the cross, on the reverse. We then place a 
small portion into the mouth of each recipient. 

How often do the Lay people commune ? 

Whenever their consciences urge them. 

But is it not a special custom on the great festivals of 
Christmas, Easter, and Whitsuntide \ 

No, whenever they choose. 

How often do you have preaching in your churches % 
Frequently. [I omitted to obtain a specific reply; indeed, 
I began to fear that too many questions were being asTced, 
although he indicated no weariness or reluctance. Yet it 
was prudent to restrain my desire for information within 
limits.'] 

I remarked, that I was pleased to see the attention of 
the people, yesterday, to the sermon in the Cathedral. 

He said : The sermon is always based on some part of 
the Scriptures. 

The interpreter interposed the remark, that the Patriarch 
often preached, and then told us (to the evident satisfaction 
of his Eminence) of one of his sermons on the Transfigura- 
tion, in which he had argued incidentally against the 
excessive claims of the Pope, as follows : 

Peter was on the mount with the Saviour, and Moses, and 
Elias. Peter was evidently much astonished at what he 
saw, and did not know exactly what to say. ' Let us build 
three tabernacles, one for Thee, one for Moses, and one for 
Elias.' But why only three? Why not four? If Peter 
was so great a man — if Peter was the Vicegerent of Christ 
— if Peter was to be the only representative of the Son of 



17 



God, why did he say : One for Thee, one for Moses, and one 
for Elias, and not one, also, for me f 
Capital ! 

And then the Patriarch added, impressively : 
The Lord said to Peter : I will give thee the Keys. Bnt, 
it is our duty to ask : Did Peter receive them ; or, if he 
received them, did he retain them % 

Let St. John tell ns. Sixty years after that time, 
Jesus said to the Apostle John : "I have the Key of David, 
to shut and to open." Sixty years after the Lord had said 
that He would give the Keys to Peter, it seems that He 
had kept them Himself. It is evident that He could not 
trust them permanently with Peter. They were safer in His 
own hands. 

We were greatly interested by this Scriptural argument, 
and somewhat startled by so trenchant a blow of the Sword 
of the Spirit delivered by an Oriental, against the exagger- 
ated claims of the Papacy ; and we so expressed ourselves. 

Why, he added, you call yourselves Protestants par 
excellence. Your Protestant Church is three hundred years 
old. Our Protestant Church is fourteen hundred years 
old ; for we have been protesting against the Pope from the 
very beginning of his encroachments. 
Some pleasant words followed. 

I feared that we were trespassing on his patience, 
although the interview had been so interesting to me that I 
took no note of time. [My companions afterwards 
expressed themselves in tlie same way, and were kind 
enough to congratulate me on leading his Eminence to 
speak so freely. On looking at our watches, we found that 
the interview had lasted more than one and a half hours. ,] 
I said, therefore, that I feared we were intruding on his 
time, and rose. He rose, also, and took my hand, and 



18 



would not let it go. We stood thus, for at least, five 
minutes, to the evident surprise of the attendants, who 
were not accustomed to such marks of friendship towards a 
stranger. He reiterated : " Why should we be in a hurry % 
Hoped that we would come again. Said that it gave him 
very great pleasure to see those who desired to converse 
with him concerning his Church." He accompanied us 
across the room, all the way to the door, still holding my 
hand, and seemed really sorry to part — as I certainly was 
sorry to part with him. 

I pray God that this interview may lead to closer intima- 
cy between our Churches. 



[August 11, 1875. — / add that the Patriarch subse- 
quently sent me his photograph, accompanied by a Mnd 
message, which reached me at Cairo. Also the books 
which he promised, which went to Alexandria, and thence 
to Liverpool and Mew YorJc. It is evident, therefore, that 
the interview made some impression, also, on him. It 
may be hoped that it will lead to further intercourse^ 

1. The Armenian Church is both a Nation and a 
Church. The Armenians are Persians, speaking the 
language of Persia, using the national dress, and retaining 
national habits, whilst settled not only in Persia, but even 
more largely in Syria, Asia Minor, Turkey in Europe, and 
in Egypt. They are a nation of merchants, generally more 
cultivated than their neighbors, wealthy, clannish, thrifty, 
and cautious. They are attached to their Church. It is 
surrounded by enemies, of whom the Mahometans are not 
the most intolerant. Being under Mahometan rule, they 



19 



have been long accustomed to feel the iron of oppression ; 
but, it becomes a sorer curse when employed at the instiga- 
tion of jealous neighbors. 

]STo other fact is needed to account for the caution, or 
even dislike, with which they receive the approaches of 
Protestant churches from foreign countries. Those efforts, 
they think, open a double danger ; a danger of complica- 
ting their national interests, and a danger of weakening 
their national church. The former may be easily under _ 
stood. Their wealth is coveted by a very needy Sultan. It 
is now protected by his authority, but only, as they well 
understand, by sufferance. Suppose, however, that they 
become associated with foreign missionaries, either falsely 
or truly accused of acting for a foreign power hostile or 
indifferent to the Sultan ; they instantly fall under his sus 
picions, and immediately become his prey. The latter of 
the two dangers, that of weakening the national Church, 
may be understood by the necessary influence which such 
a church exerts over the unity of a nation. Division in 
unity is immediate subtraction of national strength. 

The Armenians are now able to exert much weight in the 
councils of Turkey because of their social influence and 
wealth. In Egypt, one of the ministers of the Khedive, the 
man of largest influence in that enlightened cabinet, is an 
Armenian. It is sufficiently apparent, therefore, why they 
shrink from all complications with foreigners, and even 
with foreign churches, in their corporate relations. 

ISTo other reasons need be sought, for the abstentation of 
the Church of England, from missions to this and other 
Oriental Churches, or for the discomfort with which 
Oriental Churches perceive, that their members are receiv- 
ing the wholesome instructions of non-Episcopal Churches 
from our own country. If they do not fear that they 



20 



will be politically compromised, they do fear that these 
American influences may weaken their national Churches, 
and so their national power. 

It will be perceived, that the good office of restoring this 
Church to primitive purity, by foreign influences, is, under 
God' s providence and grace, waiting for judicious efforts by 
some Church, which, having no political relations, they 
recognize as ancient, and pure, and ecclesiastically assimi- 
lated to their own: efforts made in such a way as will 
permit, and will testify to, fraternal recognition. 

In earlier days, when the venerable Dr. Anderson was 
actively directing the affairs of the " American Board of 
Commissioners for Foreign Missions," he expressed to 
me his conviction, that efforts to reform the Oriental 
Churches would have flnal complete success, only when 
these efforts should conform to their ancient ecclesiastical 
ideas. Bishop Grobat regrets that these wise views do not 
now appear to govern missionary movements towards the 
Oriental Churches ; and that, except for obstacles arising 
from the devout attachment of converts to their ancient 
discipline, the effort to reform these Churches would 
already have seriously disintegrated them. But, at the 
present time, many Protestants among them, unwilling to 
continue in the errors of practice to which they were 
addicted in former times, and equally unwilling to con- 
form to Congregationalism (some authorities count them 
by many hundreds of families), are patiently waiting (as 
our fathers waited and prayed), and are acting with similar 
cautions, as those which marked the days of the English 
Reformation, until, under the guidance and fostering 
care of some Church, whose discipline, as well as faith, 
they recognize, they shall be aided to reform their own 
Church. These have now an Archbishop and several 



21 



reformed priests at their head, and steadfastly refuse to 
abandon their profession as Armenians, even under 
reproaches on one side, and persecutions on the other. It 
can hardly be supposed that the question of organization 
can be much longer delayed. 

2. The Coptic Church, partaking in the depression of 
the Coptic race, holds no very influential place in public 
thought in Egypt. It is protected by the Khedive. Its 
Ecclesiastical forms are maintained. Several Dioceses 
(seven it is believed) are recognized. But both Patriarch 
and Bishops are selected from the Monks of St. Anthony 
in the desert, or the Convent Dayr Byad, and therefore can 
take little interest in affairs of churches, to which their 
secluded habits compel them to be strangers. The Patri- 
arch is appointed by the Khedive, or at his instance ; and is 
expected to be his complaisant instrument. The Bishops, 
if I judge from him of Luxor, have small cares — seven 
churches, I understood him to say, were in his cure — and 
small support, not quite $250 of our money, being his 
salary. This is a voluntary offering indifferently paid, 
and his house is built from his private resources. He has 
few duties, if I may judge by the account given by the 
Church at Grirgeh, that the Bishop makes only one progress 
through his diocese in his life, the Priests being expected 
to pay him an annual visit. 

The members of the church live as do the Mahometans 
around them ; are not better than they ; have the reputation 
of shrewdness, and, (it is to be hoped unjustly) the reputa- 
tion of some dishonesty ; and produce no impression as 
Christians. The name of Christ, and his Gospel, are in no- 
wise the more honored in Egypt, because a church of 
Christ exists there, ancient, apostolical in constitution, 
and having a Liturgy. 



22 



The number of Copts is variously estimated from 150,000 
to 500,000. 

The remarks made concerning the objections existing in 
the Armenian Church to the interference of Protestant 
Missionaries, apply in full force to the Coptic Church. 
But as these are less instructed and enlightened than the 
Armenians, and have less knowledge of the world and less 
intercourse with foreigners, their opposition to such influ- 
ences is more virulent and bigoted. 

Appreciating the hold which ecclesiastical forms, and a 
very ancient traditional habit, have taken on these Eastern 
Christians, the Presbyterian Missionaries whom I conversed 
with at Assiout, and other places in Egypt, are making it 
their primary object to instruct and enlighten the Copts, 
leaving the question of church organization to the free 
action of the converts. Some bodies of converts have been 
formed, who at present are not recognized by the Bishops. 
But circumstances may occur which will permit their 
future recognition. And, it was understood, that this 
Bishop of Luxor was considering the wisdom of commit- 
ting the instruction of his candidates for orders to these 
Missionaries. Should this be done the problem would 
approach a solution. 

3. Condition and Hopes. Both the Armenian and 
Coptic Churches are Monophysists in doctrine, both 
reject the decrees of the Council of Chalcedon, both have 
fallen under the influence of the Latin heresy as to tran- 
substantiation, and adhere to the doctrine of celibacy for 
the clergy. 

They have sadly departed from the simplicity of ancient 
worship ; in habit, rather than by corruptions in their 
liturgies. [ Vide the Liturgy in use in Cairo, lierewitli 
presented.'] The language of the ritual is understood 



23 



neither by priest nor people ; with very rare exceptions. 
The prayers, as in the Latin Church, are mumbled in a 
dead speech, and the worship of the people consists in 
a few recitations of familiar words, (as in the Coptic 
Church, for example, a Kyrie Eleison u forty three 
times ") in prolonged kneelings, and wearying repetitions. 
The priests employ themselves by manipulations with the 
cross, waving of incense, bowing, and words that often 
convey no meaning. They employ the confessional, and 
give communion to infants immediately upon their bap- 
tism. 

But, on the other side, in striking contrast to the Latin 
Church, both these Churches abhor idolatry, allow no 
images in their sacred buildings, use pictures as illustra- 
tions, not for worship, and revere the Holy Scriptures, 
holding the Word of God as an ever open book. This is 
the saving fact ; and on it a good hope may be based, that 
a revival of their spiritual life is not far distant. The 
Bible is read during every service ; read indeed in the 
ancient disused tongue ; but in every case, the passages of 
Scripture are immediately translated into the vernacular, 
by Deacons appointed to that special office. Moreover, 
the Word of God is regularly expounded to the people in 
Arabic. These expositions are generally translations from 
the sermons or homilies of the ancient church. In the 
Armenian Church they are frequently original, as was one 
to which I listened in the midst of a crowd of eager 
auditors. 

Their error in doctrine, as to the oneness of nature of 
Christ, is probably a traditional form now, rather than a 
reality. They never alluded to it, except in the phrase, 
that they did not " conform to Chalcedon ;" a phrase of 
which I suspect they had lost the meaning. 



24 



Another point, on which too great stress can scarcely be 
laid, is, the constant and clear definition of the doctrine of 
the atonement, and the warm devout faith in our Lord 
Jesus Christ, and love to Him, expressed in their litur- 
gies. G-od be praised for this blessing which still remains 
to them in these ancient formularies. When their minds 
shall be again open to the truth, this precious doctrine 
will come to them with redoubled power, because it is 
already a part of their ancient heritage. 

G. T. BEDELL. 



NOTE BOOK. 



The following extracts from my note book are placed at 
the disposal of the Committee. They are written with the 
freedom of snch sketches of travel. Although some par- 
ticulars may be aside from the direct inquiries proposed by 
the Joint Committee, every incident or description will 
illustrate the actual condition of these ancient churches. 

%\t %xrammn (ffatfrtfcrraL 

The Armenian Church is large and dignified, but 
inelegant. Many rude pictures hang upon the columns. 
The altar and chancel are railed off, but are not at an end 
of the nave. Persons may pass freely behind and around 
them. The Patriarch 3 s chair is within the rail, with its back 
to the congregation, and facing the altar. The Bishop's 
seat is beside it. On the day when I was present, the 
preacher stood on a carpet in front of the altar, holding 
and leaning on a staff, surmounted by a golden cross. The 
service was chanted in a harsh tone. There was much 
crossing from place to place, and constant changes of 
readers, and a great deal of irreverent walking about, both 
by priests and people. The people removed their shoes on 
entering the church; were generally, in stockings, standing 
on the mats ; standing or kneeling during service; but, 
during the sermon, squatting in the Turkish fashion. 
There are no chairs or seats for the people. Women were 
present on the floor of the church, apart from the men, yet 
not necessarily so. 



26 



The sermon was uttered on a high key, earnest and 
ready, and was memoriter, as I think. Abont fifty men 
were present, and twenty women. 



The Copts are Jacobites. They sided with the Mussel- 
men, at the time of the Arabian invasion of Egypt, against 
their orthodox brethren (Chester), and so obtained posses- 
sion of the ecclesiastical property. Thus they are looked 
upon as the successors of the Church of Saint Mark. Other 
authorities give another view. (See Lane, Modern Egypt, 
supplement, and Stanley.) 

They separated from the Greek Church at the Fourth 
Council (Chalcedon). 

The Patriarch at Cairo said that they acknowledged 
only three councils as Ecumenical. They were the true old 
church, founded by St. Mark, and illustrated by Atha- 
nasius. 

Their churches are built with nave and aisles and 
sanctuary, and have screened apartments for women, 
these latter being generally located above the ordinary 
floor. Considerable variety exists in their form and 
arrangement. The three invariable parts (as I saw them) 
were an inner church for priests and men, an outer for the 
common people, and a sanctuary, or temple, still more 
interior, and vailed off. Generally no furniture appears, 
except a reading desk in the inner church, and an altar 
in the sanctuary. In the Cathedral at Cairo, and the old 
church in the Coptic quarter, behind the sanctuary, in an 
apse, there were seven ranges of steps or platforms of 
stone, the highest being the Patriarch's, or Bishop's seat. 



27 

Joseph Hanna (the young Copt who guided me) did not 
seem to know any use for them, unless they were to sym- 
bolize the seven orders of their ministry, viz. : 



Patriarch, in Coptic, Batrak. 

Archbishop, " Mitran. 

Bishop, " Uskuf. 

Arch Priest, " Kummoos. 

Priest, " Kassees. 

Deacon, " Shemmas. 

Monk, " Rahib. 



But, as this arrangement is common in the older 
churches of the Copts {Chester) there can be little doubt 
that it was intended originally merely for the purpose of 
elevating the Bishop' s stone seat, in the apse, in the rear 
of the altar. In the Cathedral (and some other churches) 
is a square bath, for water which is blessed and distributed 
on the Feast of the Epiphany. All the churches have a 
baptistry, generally containing a deep font, and usually 
placed in a recess on the side of the sanctuary. In the 
chapel of the Cathedral it is so placed that the priest 
standing in the sanctuary, can administer the bread, soaked 
in wine (sacramental), to the infant, immediately after 
baptism. 

In the present time the Bishop' s seat is placed in front of 
the sanctuary, facing it, as in the Armenian church, or 
half-turned, as in Romish churches. 

The sanctuary opens with a large door from the inner 
church, and has two small windows at the side. Through 
these, the people may see the priest at the altar, and follow 
his motions. The churches have some pictures, generally 
rude, but very curious. They are usually on panels of wood. 

The "Virgin and Child" is a subject constantly recurring. 
"St. G-eorge and the Dragon" is almost equally common. 



28 

I saw no crucifix in the churches, nor any cross erected on 
the altar. The Evangel was the only constant object on 
the altar, as in the Greek Church : that is, the Gospels con- 
tained within highly ornamented covers of gold, silver, or 
carved wood, antique work, always beautiful. Chester says 
these are hermetically sealed ; and, in one case which he 
observed, contained only a fragment of the Gospel accord- 
ing to St. John. In all instances, when I looked at them, 
they were not sealed, and contained the Gospels, appar- 
ently ; but, as my attention was not then called to that 
particular, I examined only a few, and asked the question, 
not as to the contents, but, as to the object, as a whole. The 
invariable answer was: " They are the Gospels." I saw 
no candlesticks (except once, for light) or other orna- 
ment on the altar. Chester says the altar is of stone ; 
Wilkinson says of wood. My impression is that Wilkin- 
son is correct, for I touched many of the altars, and should 
have noticed the coldness of stone had that material been 
employed. But, as the point in question was not then 
before my mind, I cannot testify with any positiveness. 
Very little attention is given to comfort in the churches. A 
few mats are strewn around. The people generally stand. 
The Bishop or priest sometimes rests himself by leaning on 
a staff, with silver handle, in the shape of a T, The people 
sit during the reading of the Scripture, and during the 
sermon or homily. 

#rbhratt0tt of %tc)g^xmt 
March 2d, 1875. 

I went with Joseph Hannah to the Chapel, on the 2d day 
of their Lent, to attend the ordinary service, but found 
that the Patriarch himself was to officiate in an Ordina- 
tion. About twenty -five or thirty persons formed the 



29 



congregation. Its sociability interested me. The priests, 
deacons, monks, and people, were clustered together, 
scarcely distinguished by dress, and crowded around the 
Patriarch ; respectful, but not at a distance. The deacons 
were in quite ordinary dress, except the child deacon (about 
six years old) who was clothed in white linen embroidered 
with gold. One of them, a tali, handsome man, was a 
tailor ; he read a part of the Scriptures at one of the 
services. The Patriarch, after robing, came from the 
sanctuary, and sat (his was the only chair) in the midst ; 
and every one in turn went up to him, bowed (some 
kneeled), and kissed his hand. They did this even during 
the service, and thought it no interruption. 

The congregation were repeating some of the Psalms, as 
we came in ; the Patriarch and Priest being at that time 
still in the sanctuary, robing. Also some prayers were 
said, After the Patriarch entered, seeing that the service 
was not going on fast enough, one of the Priests (not 
robed) selected twelve men out of the congregation, and 
allotted to them each a Psalm. They were the Psalms for 
the season. After the next prayer, all those twelve men 
began at the same moment to repeat their share. It made 
a terrible confusion of sounds for a few minutes, but it was 
very economical of time ; and quite as profitable, and not 
more noisy, than is the indistinguishable mouthing of 
modern choirs. The rest of the congregation sat as 
patiently through it, as do ours, whilst the chants are 
being performed for us by proxy. 

The dress of the Patriarch was rich — an embroidery of 
white silk and gold. He wore a cowl of the same. In his 
hand was a small gold cross. His principal occupation 
was to make the sign of the cross, with this instrument, over 
those who knelt before him, over the books of the gospel 



30 



presented to him, and over the different vessels of service 
as placed before him. He took some small part of the 
service preparatory to ordination. 

The officiating priest was a noble-looking man, and had a 
good voice. His dress was also rich, of the same stuff as 
the Patriarch' s, white silk and gold. He wore a shawl of 
the same wrapped round his head, like the old Bedouin 
Sheiks. He was really a majestic figure. 

The little deacon, a child of about six years, was dressed 
in linen, embroidered with gold — a small frock. He was 
barefoot. The others were in stockings. A notable point 
is, that no change of dress was made from the beginning to 
the end of service, unless (possibly) the Patriarch added a 
rich stole to his dress, when he commenced the communion 
or mass. 

The services consisted of prayers mumbled in Coptic, 
responses heartily joined in by the congregation in Coptic 
also, frequent repetitions of the Gloria Patri, "Kyrie 
Eleison" repeated in the most rapid manner forty -two 
times, the Mcene Creed, and lessons from the Gospels, 
Acts, and Epistles. The Coptic language is dead, and has 
been unspoken for generations. Perhaps a dozen persons in 
Cairo can read it ; none speak it. Therefore the congrega- 
tion cannot understand the Coptic parts of the service, 
except those versicles and responses, and the Creed and 
Lord' s Prayer, which have become familiar by constant use. 
The Patriarch read the prayers as if he did not understand 
them. Joseph, not at all intending to be irreverent, said 
" now he is mumbling." For did any of them understand 
the parts of Scripture read in Coptic. Indeed, whilst they 
were being read, much talking was going on ; even the 
Patriarch did not listen ; as an illustration, the following 
incident occurred whilst a Priest was reading the Epistle : 



31 



the little deacon came tripping out of the sanctuary, and 
knelt before the Patriarch, receiving his blessing, and then 
sat down on the floor opposite and near the sanctuary 
door, whispering to some of the younger boys. 

An older deacon (our friend the tailor), finding the offici- 
ating Priest standing near him, took up his robe, with a 
curious searching look at what he held, and then called 
the Priest's attention to a place where the gold threads 
were wearing away. They had a few pleasant words 
together ; and I fancied the tailor told him, if he would 
send the robe to his shop, next day, it would all be repaired. 
There was no appearance of irreverence. They were merely 
engaged in a Ritual ; going through an accustomed form 
that had lost its meaning, but which was still reverenced as 
a part of the ancient Liturgy. But the moment the Arabic 
reader began to translate the Scripture passage into the 
vernacular, all was attention. They seemed absorbed, 
Patriarch, priest, deacon, congregation, all listened to God' s 
word with devout and eager ears, because as so translated, 
it became to them God' s word understood. 

This habit of translating into Arabic every passage from 
the Coptic Scriptures which is read during the service, is 
the saving fact, liturgically I heard two lessons, one 
chapter from the gospel of St. Mark, and one from the 
Acts, and also an Epistle, and Gospel in the communion 
office, thus translated. The readers in each case were 
different, seeming to be members of the congregation, or 
secular deacons, ordinarily dressed. This share in the ser- 
vice was evidently coveted. 

This reverence for Scripture, this habit of keeping the 
Gospels open before the people, as the only object of rever- 
ence in their churches, this constant reading of God's 
Word, is their blessed inheritance from the Ancient 



32 



Church. Much as they have lost, this they have retained. 
If Protestant Christians will lay hold of this good thing, 
avoiding contentions about what is indifferent, they may 
produce a happy reformation in this Ancient Church. 

[Things that are signs of evil among enlightened Protes- 
tant Christians, and therefore not indifferent to us, may 
be entirely indifferent among an uneducated people, who 
do not recognize them as signs of any thing. ~\ 

The mass, as they call it, reminds one somewhat of the 
Roman, and practically intends the same thing. The most 
striking difference is in their administration of both kinds, 
although both at once ; for they break the cake into pieces, 
and dip a piece into the cup, so administering. There is 
much genuflection, and several processions round the 
altar, although simple ones, consisting of only the Patri- 
arch, Priest, and Deacon ; sometimes the officiator goes 
alone. There are many useless repetitions, and there is a 
good deal of mummery. But the whole service is sociable. 
The congregation crowd around the sanctuary. The Priests 
seem in earnest ; and the communicants are devout. Yet 
it pained me to see that two of the communicants were the 
child-deacons (mere children, one eight, and the other 
apparently six), and one communicant was an infant just 
baptised, wet from the font, weeping, with loud outcry 
when forced to take the moistened bread. They evidently 
believed the consecrated bread to be the actual Christ — so 
Joseph told me. Each held a napkin under his mouth as 
the Patriarch put a fragment on his tongue, and held the 
napkin close before his lips, as he walked away — the little 
deacon tripping round the altar, holding the morsel in with 
his embroidered napkin, as if he had possession of a 
strange, mysterious visitant. It was sadly serious. 

The paten and the cup are both covered with a napkin, 



33 



held up by transverse wires, from the moment of consecra- 
tion until the whole ceremony is completed. The Patriarch 
then takes the crumbs, and throws them into the cup, 
and mixing with water, drinks it all. 

The Ordination Service was not peculiar. The Arch- 
Priest was a grave man, who had seen good service. The 
exhortation, as the substance was given by Joseph, was 
very much such as is read to our Priests in the Ordinal. 
The Patriarch laid his hand on his (the Arch-Priest's) 
head, and made the sign of the cross over him with his 
hands crossed. A simple robe was thrown over him ; he 
was led into the Sanctuary by the Patriarch, and took 
part in the concluding service of the mass. During the 
Ordination the Patriarch had a seat at the door of the 
Sanctuary, facing the people, and the candidate kneeled 
outside. 

On the whole, the service, allowing for difference in 
manners, was solemn, hearty, and well united in, through- 
out. The congregation, although small, remained through 
the whole two hours. Its sociableness, together with 
reverence for Scripture, made it (in my eye) primitive and 
attractive. 

Husk. 

At only one point, just after the Ordination, there was an 
attempt at mnsic. Three young men sitting on the ground 
near the Sanctuary doors struck up a joyous chant, like our 
Arabian sailors' songs on the Nile, one of them accompany- 
ing it with brass cymbals. I was told that no other music 
is ever allowed in their churches. 



34 



A baptism went on pari passu with the Ordination. 
They are economical of time, these Copts, and therefore I 
could not see that administration. Perhaps also they do 
not admit men, except the Priest, for it passed within the 
screened lattice reserved to the women, Joseph did not 
positively say that I could not attend it, but he did not 
encourage me to go. 

Wmt to % |1atrhirtl| of ^le^anbra. 
(Coptic.) 

After the ordination just described, I thought it oppor- 
tune to pay my respects to the Patriarch. Had I known 
that he had lately treated a Bishop from the Church of 
England with almost discourtesy, because visited without 
ceremony ; or, had I known what the official courtesy of 
that church requires, Joseph Hanna's earnest solicitation 
would have been acceded to. I should have begged the 
use of our Consul's dragoman and silver stick. But, with- 
out intending any disrespect, I made an ordinary call (as 
we understand the term), was detained some time in an ante- 
room, and experienced considerable difficulty in making 
my position comprehended either by the Priests or the 
Patriarch. The Episcopal seal (my only insignia) at last 
accomplished what words failed to effect ! 

The Patriarch was seated on a divan in a small apart- 
ment, a dull-looking Bishop sitting next him, both of them 
in stocking feet, and both smoking. A few attend- 
ants were standing in front, and some petitioners were pre- 
senting their requests in writing. He greeted me, when 
introduced by the Deacon (Hanna), offered me his hand, 
which I took, but did not kiss, and motioned me to a place 



35 



on the divan next to the Bishop. A pipe was presented as 
usual. After a brief explanation, in which Joseph Hanna 
appeared to suffer some vexation, I was invited to sit next 
to, and on the left of, his Reverence. A brief conversation 
ensued. I explained the purpose for which the visit was 
made, and gave the greeting from the Joint Committee with 
which I had been charged. But the conversation was of no 
real moment. Joseph Hanna evidently feared that my 
questions would excite suspicion. Indeed, as soon as I had 
touched on the condition and character of our Church, and 
its rapid growth, as indicated by the number of Bishops, 
the Patriarch began again to examine the petitions. When 
I asked some questions as to the peculiarities of his Church, 
he answered very briefly, and turned away to seal a peti- 
tion — sealing with a signet ring, dipped in ink (instead of 
writing his name), as, indeed, is the usual habit among the 
Egyptians. I thought it best to take my leave, after a very 
brief call. He bid me farewell with more courtesy, evi- 
dently relieved that he had not been compromised by 
political questions, or by any vexatious ecclesiastical com- 
parisons. 

The visit taught little, except as to the suspicious 
character of the Copts, and their self-satisfaction. The 
experience here accorded with that gained elsewhere on the 
Mle. They are seemingly unconscious that there is a world 
or a Church, outside of Egypt, and of the Church of 
Alexandria. 

The church is a curious, ancient building. The town was 
once a See, but its importance has passed away. Indeed, 
the Mle is encroaching on it, and eating its way beneath 
the foundations. The church is divided by small pillars 



36 



and arches into two parts, both of them covered by coarse 
mats. The outer apartment was intended for people 
generally, and some latticed balconies above were for 
women. No furniture was in this portion. The inner half 
of the church was lined with antique pottery, and on this 
hung many rude pictures on wood. A large picture, of the 
Virgin Mary and the infant Saviour hung over the doors of 
the sanctuary. St. George was depicted on one side, and 
some other Saint, whose name I could not obtain, on the 
other. Pictures of martyrs adorned the walls around the 
church. The only furniture I saw was a reader' s desk. In 
the centre of one side was a recessed sanctuary, having a 
large table in the centre. On it was an Evangel, covered 
with a veil, and, also, four candlesticks and candles, 
evidently used for lights, and not for ornament. They 
were not lighted at that hour, about 12 o'clock, M. I was 
introduced to the priest, an intelligent and pleasant man. 
Being asked if women might enter the inner apartment, he 
said, " Certainly !" and immediately led my wife into it. 
After some preliminaries, I asked : 

" What is the desk used for V 9 

" Reading the Bible." 

" Is it in the Coptic language ?" 

" Yes." 

" Do the people understand it ?" 

" Yes, about one-third of the congregation. After read- 
ing, the priest explains it in Arabic to those who do 
not understand Coptic." 

[This estimate of the number who understand the Coptic 
was exaggerated. It is quite possible that his reply was 
not properly interpreted. Indeed, as will be observed, it 
was not consistent with what followed, for the priest him- 
self read the Coptic with difficulty.^ 



37 



He showed me a manuscript of the Gospels in Coptic. I 
asked the priest to read me a portion. He did not read the 
manuscript easily, but he held an Arabic manuscript 
beside it, which he compared with it, and read with 
freedom. Another priest produced a printed copy, Coptic 
and Arabic in parallel columns, and read some passages. 
Bed way (my Egyptian Dragoman) interpreted enough to 
satisfy me that the reading was correct. I asked about 
their Liturgy, but Bedway could not make the question 
clear to them. They showed me a book of prayers, bound 
in red, printed in the Arabic character, and Bedway trans- 
lated some passages with his half English language, and 
whole Moslem ideas, so that I feel doubtful about them ; 
but suppose they contain prayers furnished by the mis- 
sionaries. 

I asked, " Is anything else ever placed on the altar in 
the sanctuary V 

' ' Nothing, except the Sacrament. ' ' 

I tried to obtain an answer to the question, "Do the 
people partake in both kinds ?" putting it in several forms. 
But it was too much for Bedway. I obtained, however, 
these replies instead : 

" The people partake whose hearts are clean." 

" They come when their stomachs are empty." 

It is known, however, that communion is in both kinds, 
the bread being dipped into the cup. 

The priest asked, " What do you say when you give 
the people the Sacrament ?" 

I repeated the sentences used by us, word by word, 
slowly, Bedway interpreting correctly, as I imagine, for all 
of them approved. About twenty were gathered, and 
listening most eagerly. 

[The language of their Liturgy, as I ham since read it 



38 



in translation, does not differ essentially from those 
admirably chosen words. In practice they adopt the 
Roman error ; but, in their ancient Liturgy, there is very 
slight foundation for such misinterpretation.] 

I asked, " Wlien a person lias done something wrong, 
and offended God, and feels sorry, and asks God to forgive, 
does he ask it because the Messiah has died for ns V 
"Yes." 

[It was necessary, on Bedwatfs account, to use the 
simplest English .phrases. ~\ 

"Does God forgive because he is pleased with us, or 
because he is pleased with Christ ?" 

"With Christ." 

"When a man dies, and goes to meet God, and God 
says that he is pleased with him, do you think that God is 
pleased because the man has done well, or because Christ 
died for him ?" 

"For Christ's sake." 

"That is the truth," I said, "do you teach it in your 
churches?" 
"Yes." 

"That is what our Church teaches, and the Church of 
England, and Mr. Hogg's Church (the name they give to 
the Presbyterian Mission at Assiout), and all who read and 
believe in and teach the Bible." 

They expressed assent. 

[I cannot affirm that my words were exactly interpreted; 
but, from certain indications, Ithiiik they were generally 
understood.'] 

One person, a layman, asked, "Is your Church the 
same as Mr. Hogg's V 

I replied, " We believe the same things, and teach the 
same truth, only his Church has not Bishops. The priests 



39 



(for I did not know how to say Presbyters without endan- 
gering the idea) in Mr. Hogg's Church (pointing to the 
Coptic priest) govern his Church without a Bishop. But, 
in ours, we have Bishops like the Coptic." 

They said, inquiringly, "Mr. Hogg says, Protestant 
Churches are three hundred years old V 

I said, " Our Church came from the Church of England, 
which is as old as the Coptic. For several centuries it was 
under the tyranny of the Roman Catholics. But the 
Church in England is older than Roman Catholicism — as 
old as the Coptic. Three hundred years ago it became 
Protestant against the Church of Rome." 

They asked, "Are not Roman Catholics in England 
now?" 

"Yes, a few." 

[I wish 1 could have interpreted Gladstone to them /] 
"Is America all Protestant '«" 
" America is in two parts, North and South. The North, 
in which is the United States, is almost all Protestant — a 
few Roman Catholics, comparatively. South America is 
largely Roman Catholic. 

\I could not explain the wonderful and wonderfully 
increasing Protestantism in South America.'] 

The priest begged to ask my position in the church in 
the United States. 

I said : "A bishop, having oversight of the churches and 
priests in a large country, two hundred by two hundred 
and fifty miles. [/ forgot, for a moment, that the diocese 
was divided.] I have about a hundred churches, and a 
hundred priests." They seemed interested. I showed them 
my seal, which being such a sign as they were able to appre- 
ciate, seemed convincing. I explained that after laying 



40 



hands on the head of priests to ordain them, I gave them a 
writing , and sealed it with this seal as a certificate. 

"Does the Bishop lay his hand on the priest's head in 
the Coptic Church?" 

"Yes." 

This conversation, dealing as it did with ecclesciastical 
topics, evidently enlisted much sympathy for our church. 

I continued. "Do your bishops visit your churches V 9 
" The priests go to see him twice a year [a capital idea /] 
and he comes once to see the churches." [I am not sure 
vjhether he meant an annual progress, through his dio- 
cese ; or once during his Episcopate ; I think he intended 
the latter. ~\ 

We were in the midst of a circle of most eager listeners, 
in the church. After we went out into the sunlight, seats 
were brought, and conversation continued in the open 
street. 

I asked about their use of the Creed. Bed way could not 
comprehend my meaning, so I said ; "Ask the priest if he 
says in the church the words which I am now going to say. 
He answered, I will listen. Then, I recited to the Copts : "I 
believe in one God, (Allah) Lord and Giver of life, Father 
of all, all able, able to do everything. And in Jesus 
Christ, Messiah," [I omitted, u only beg otton Son," be- 
cause Bedway as a Mahometan could not understand it, 
and has a great horror of the idea. I observed that when 
he was translating for them, the term u Son of the Father," 
he always said "the boy," not with any intentional dis- 
respect, but because he could not suppose that the term 
" Son" was applied to Christ. This is according to the 
teaching of the Koran,] "who was born of the Virgin 
Mary." The priest nodded as I paused. 

He said : " We believe the same, and we say the same 
words in our church." 



41 



Clje Virgin Stem 

An intelligent layman, who had been listening with great 
interest, and who had several times helped Bedway to un- 
derstand what was said to him by others, interrupted us, 
and said : 

"Mr. Hogg has said something dishonorable to the 
mother of Christ ; has been disrespectful to the Mother of 
God." 

I said he must have been misunderstood. What did Mr. 
Hogg say \ He then began a most impressive description, 
by word and expression of face and gesture. I could 
almost comprehend it without interpretation. Bedway was 
so interested, that the speaker had finished quite a long 
description, before he thought of interpreting. Then, 
turning to me, he said, " You understand him." And in 
a few words explained. The substance of Mr. Hogg' s re- 
marks was this : "The mother of Christ, when she received 
the precious treasure from God, was like a box. Within 
her body was shut up the Holy One. But when Christ 
was born, Mary was nothing more than an empty box, out 
of which the diamond was gone. The diamond is very 
precious, but the box is worthless. 

Such a sadness and holy horror pervaded the counte- 
nance of my friend, as he said these words, that I had not 
the heart to enter into an explanation, which indeed could 
not have been thoroughly successful. But after a moment' s 
silence, I asked, 

"Do you pray to the Mother of Christ ?" 

He hesitated. 

" When you want good things, and ask to be forgiven 
for sins, do you pray to God or to the Virgin Mary V 

He answered deliberately, ' 'We do not pray to the Mother 
of God, as to God ; but we do respect her and honor her, as 



42 



one who once held so precious a treasure. The box is hon- 
orable, after the diamond is removed. I said 4 4 that is 
truth. That is what we believe concerning the Virgin 
Mar j ;" and that is what I think Mr. Hogg believes, and 
intended to say. 

Turning the subject, I asked about their recital of the 
Ten Commandments in their services, and about some 
other matters of general interest, and soon the interview 
closed. 

This interview was of the liveliest interest to me, and 
was also apparently so to them. By it, I had drawn out 
the fact that this little Coptic Church of an ancient and 
once important town, held and taught the great truths 
of the Atonement, of pardon through trust in God' s mercy, 
for the sake of Christ's precious death alone ; that they 
did not worship nor pray to Mary as God, that they held 
the Creed, and taught the Law of the Two Tables, the basis 
of all morals ; that they used an ancient Liturgy, read the 
word of God to the people, interpreting it to them in a 
language understood ; and that they administered the Holy 
Communion after apostolic patterns, although practically 
their Liturgy had degenerated. At the same time I had 
been permitted to assure them (it was a revelation of a new 
fact, in their range of ecclesiastical ideas) that a Church 
in a great Western World, as also the Church of England, 
were glorying in protesting against the errors of Rome, and 
sympathized with them in leading doctrines and formulas ; 
that these Churches claimed to be as old, (/ did not 
think it polite to say older,) as the Coptic Church, and 
shared with them in the Ancient rule of Episcopacy. 

May God the Holy Ghost bless the interview, as an open- 
ing for awakening them to truths, which will lead to a 
reformation like our own, within the church. 



43 



Wxzxi to % §xsjj0p of ifasjor. 

COPTIC. 

The diocese of the Bishop of Luxor extends south from 
Luxor and Thebes on the Nile, as far as Assowan. He has 
six churches and about a dozen priests and deacons under 
his jurisdiction. Like all bishops of the Copts, he is a 
monk of St. Anthony. He has a fine open countenance, 
quite intelligent, and is learned, in the learning of monks. 

The Postmaster at Luxor, one of the Protestant gradu 
ates, said : "The Bishop knows a good deal of reli- 
gion." He has a keen little black eye, is affable and 
easy in manner. He was living in a house built by 
himself, on one side of the market place. A large 
open court admits by a small door into a smaller court, 
having a mud puddle in the centre, and around it evi- 
dence* of familiar occupancy by donkeys and other 
animals. He was walking there expecting us. He was 
dressed like ordinary well-to-do natives, with a black 
bornous, over it a black shawl ; and with the black tur- 
ban of the Copts. He welcomed us, (the English Vice- 
Consul's son, a Copt, being interpreter) and led us to a 
reception room, a square room, very dirty, its walls cov- 
ered by ordinary mud plaster — an earth floor— a ceiling 
consisting of rough rafters, and the rough boards of the 
second story floor. Two rough and soiled divans were 
raised against the walls. He motioned us to sit ; offered 
pipes, and coffee ; and then we chatted. 

For some time he supposed that I was a Presbyter, for 
the missionaries at Assiout have been the only representa- 
tives of the Church of Christ from America. I tried to 
disabuse his mind without doing harm to their position. 
He asked, why they (the missionaries) did not have 



44 



Bishops, as Christ and the Apostles had commanded % I 
was puzzled to give a satisfactory reply, but answered that, 
in America, every one was free, and did as he chose, and 
that they chose that the priests should govern their church 
without Bishops; but that we had sixty bishops. I thought 
such a number would satisfy him, and turn the flank, but 
he returned to the charge. 
"Why ?" 

I shrugged my shoulders ; and then he entered into a 
Scriptural argument to prove how necessary Bishops are to 
a well-ordered Church, and an historical argument to prove 
that they are according to primitive arrangement and 
custom. I said that our Church entirely agreed with him, 
but that those brethren held right doctrine of the Gospel 
in other main points To which he responded that Christ 
taught us to love one another, and that charity was most 
important. To which most Christian sentiments I re- 
sponded, quoting I. Cor.: xiv., 13. 

I then explained the antiquity and government of our 
Church, in as few words as possible. When he heard that 
we had no Patriarch, he was astonished, and asked again, 
" Why f appealing to the general superiority of St. Peter. 

It was my turn, then, to be astonished, inasmuch as the 
Copts are such steady Protestants against the Pope. I 
insisted that St. Peter had no supreme authority in govern- 
ment, quoting the Council at Jerusalem, and St. Peter and 
St. Paul' s appeal to St. James. 

He was silent ; but replied by asking, " If one of your 
Bishops does not act wisely, who can control him V 

To that there was no answer, except a convenient shrug. 
Nevertheless, I tried to explain that our Patriarch was a 
Mouse, composed of sixty Bishops, in which the eldest 



45 



Bishop sat as president, just as St. James presided in Jeru- 
salem, having no authority except as President. 

He gave an expressive grunt. 

He inquired if we had many Deacons. " No." 

" How, then, could the Priests conduct service] without 
them V 9 

I explained, as well as I could, the nature of our services. 

' ' Have you any monks V 9 " No. ' ' 

"Nor convents, nor sisters who take vows V 9 

Seeing that he was not content, and deemed us quite 
behind the age, I explained the matter more definitely, but 
not to his satisfaction. 

" Do your Bishops marry ?" " Yes, as St. Peter set us 
the example. " " How are they supported V 9 " By volun- 
tary offerings, as yours are." 

[He receives from Luxor about twenty pounds sterling 
-per annum, and something from each church ; but fifty 
pounds is a tolerable support for a single man in Egypt ■.] 

He asked, "Have you confession?" "No." "But 
how, then, can your priests prevent a man from doing 
wickedness again, if they do not know wliat wickedness he 
has done V 9 

I explained that our children were not confirmed imme- 
diately after baptism, but at an age when the minister 
could learn whether they had true faith in Christ, and were 
really prepared to be confirmed. At that time they had 
conversation with the priest. "Alone?" "Yes, if 
desired." " Did they confess at that time ?" " They were 
at liberty to tell their minister anything that was on their 
conscience, or their heart, and ask his advice. The min- 
ister was to judge of their character and fitness." "But, 
did they not confess?" he asked, with surprise. "No; 



46 



only to God." " How, then, could they be prevented from 
doing wrong again ?" 

I ceased, for I perceived that he looked on ours as a very 
defective Church, and had no conception of the moral 
power of an enlightened Christian conscience. 

Our conversation passed to other topics. Among other 
subjects was that of preaching. I asked whether the 
Priests frequently preached. The Consul's son replied 
affirmatively. I asked if they preached their own sermons. 
He said no ; not out of their own heads. They read out of 
a book. They read the Gospel in Coptic, and then in 
Arabic ; and afterwards read a commentary (or Homily) on 
it, also in Arabic. 

I took occasion to give him the greeting from our 
Church, and to assure him of our interest in the true 
prosperity of the Coptic Church, and so bid him farewell. 

It was a strange interview. There was a vein of con- 
stant sadness in the pleasure. My emotions can scarcely 
be defined, as I sat beside this Bishop of the Church of 
God, and contrasted the past glory of his Diocese with its 
present decay. A few scattered churches ! Only the shadow 
of a ones royal influence now exercised under the ever 
lengthening and and rapidly deepening shadows of Karnak. 
On the opposite side of the Nile we could see the heap of 
ruins which tell where Thebes once stood, and the giant 
forms of Memnon sitting alone amidst the sand. The glory 
has departed ! And the grandeur of that ancient Church, 
which once crowded all these cities of the Mle with 
children of Christ, and ruled the kingdom by its moral 
power, is dwindled down into this retired hermit like repre- 
sentative ! He promised to pray for me, and I for him. He 
thanked ma for the visit, and we parted with mutual bene- 
dictions. 



APPENDIX. 



Bishop Bedell lias written to the Secretary, under date 
of Dec. 24th inst., as follows, viz. : — 

* * * " Allude to the desire to obtain a translation of the 
Book on Doctrine sent us by the Armenian Patriarch; possibly it 
might bring us sufficient funds to accomplish it. I intended 
(when able) to have a translation of certain chapters ; but can- 
not afford the whole. 

It would be desirable to translate the whole. And I have 
founcl a theological student (Armenian) in New York, who can 
do it. 

He has given me the contents of the book. Indeed — as the 
table of contents shows so well the value of the book, I will send 
it. Please be careful to return it, unless you should think best to 
print it. I incline to the printing of it ; hoping that you will also 
add an appeal for help to translate and print the whole book. ' 

We here append the table of contents above referred to, 
and would be glad to receive contributions to defray the 
expense of translation and publication. 

The contributions should be in the form of subscrip- 
tions, only to be called for at the time of the publication. 
The names of the contributors will be published in the 
volume, and the amount subscribed, will, as far as practica- 
ble, be returned to the subscribers in copies of the book. 

Subscriptions may be sent to the lit. Rev. D. Bedell, 
Bishop of Ohio, Cleveland, O., or to the undersigned. 

Noah Hunt Schenck, Secretary, 

144 Columbia Heights, 

Brooklyn, N. Y. 



48 



TABLE OF CONTENTS OF THE BOOK OF INSTRUCTION, 
CONTAINING THE TEACHINGS OF THE MOST 
HOLY CATHOLIC ARMENIAN CHURCH. 



CONTENTS OF THE FIRST PART. 
Chapter I. 

RELIGION. 

The meaning of Religion. 
The importance of Religion. 
The foundation ©f Religion. 
Ratification of Religion. 
Ratification by reason. 
Ratification by conscience. 

Ratification by proclaiming it to the nations of the earth. 
Ratification by the Holy Writ. 
Old and New Testaments. 
Tradition. 

The Holy Bible is an inspired book. 

The importance of the study of the Holy Bible. 

Chapter II. 

The meaning of Faith. 
The foundation of Faith. 

Chapter III. 

CONFESSION OF FAITH. 

The first part of the Confession — " We believe in one God," etc. 
Perfections of God. His Creations. His Providence. 
Second part of the Confession — "We believe in one Lord, Jesus 
Christ," etc. 

Third part of the Confession — "We believe in the Holy 
Ghost," etc. 

Fourth part of the Confession — " We believe in the Catholic 
and Apostolic Church." 



49 

Chapter IV. 

Oaths of the Church. 

Oaths of Baptism. 

Oaths of Confirmation. 

Oaths of Sacrament. 

Oaths of Marriage. 

Oaths of Consecration or Ordinance. 

Chapter V. 
prayer. 

The meaning of Prayer. 
Lord's Prayer. 

Opening of Lord's Prayer — "Our Father which art in Heaven," 

etc. 

First petition — "Hallowed be Thy name," etc. 

Second petition — " Thy kingdom come," etc. 

Third petition — " Thy will be done on earth as it is in Heaven," 

etc. 

Fourth petition — " Give us this day our daily bread." 

Fifth petition — " And forgive us our trespasses as we forgive," 

etc. 

Sixth petition — " And lead us not into temptation," etc. 

The close of Lord's Prayer — " For Thine is the kingdom," etc. 



CONTENTS OF THE SECOND PART. 

Preface. 

Chapter I. 
The Ten Commandments. 

Chapter II. 

Introduction to the Ten Commandments — the first two Com- 
mandments. 

Chapter III. 

Feelings of Piety. 

Chapter IV. 

Third Commandment. 



80 

Chapter V. 



Fourth Commandment. 



Chapter VI. 
Duties we owe to our fellow-creatures. 

Chapter VII. 
Special duties — the Fifth Commandment. 

Chapter VIII. 

Duties in general. 

Chapter IX. 
The Sixth Commandment. 

Chapter X. 
The Seventh Commandment. 

Chapter XI. 
The Eighth Commandment. 

Chapter XII. 
The Ninth Commandment. 

Chapter XIII. 
The Tenth Commandment. 

Chapter XIV. 
Summary of the Commandments. 

Chapter XV. 
Duties we owe to ourselves. 

Chapter XVI. 

Labour. 

Chapter XVII. 

Discretion in Honor. 
Patience in Tribulation. 



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